An extraordinary medicine

Just as there are people who recover from an illness ONLY in the case that they receive the proper food, medicine and care, there are those people who realise the Four Noble Truths Only if they receive the opportunity to see the Thathagatha, the knower of all worlds.

Have you ever been sick in your life? Have you ever suffered from a serious illness? It is highly likely that you have suffered from an illness at some point in your life.

Did you know that in this world, there are only three types of people who are sick? Despite the kind of illness you may have, you belong to one of these three categories of people with an illness.

The first patient is a person who does not recover from his illness whether or not he has the right food for his sickness, whether or not he has the proper medicine for his sickness and whether or not he has a proper caregiver for his sickness. Have you seen such people? They may receive the best care, the best medicine and the appropriate food, yet they do not recover from their illness.

The second patient is a person who recovers from his illness regardless of whether he has the right food for his sickness, regardless of whether he has the proper medicine for his sickness and regardless of whether he has a proper caregiver for his illness. Have you seen such people? They do not receive the needed

care, the essential medicines and the appropriate food, yet they recover on their own. If they recover without the needed food, medicine and care, recovering from an illness when they do receive these is no miracle.

Recovery

The third patient however is rather different. The third person who is suffering from an illness recovers only if he receives the appropriate food for his sickness, the right medicine for his sickness and the proper care needed. If he does not receive these three things, he does not recover from his illness.

These three types of patients are a simile to all beings suffering from the disease of samsara, the cycle of rebirth. Our Great Teacher, the Supreme Buddha taught us that, just as there can be found these three types of sick people existing in this world, there are three categories of people living in this world.

Just as there are people who DO NOT recover from an illness, regardless of whether they receive the proper food, medicine and care, there are people who DO NOT recover from the disease of samsara. They do not understand this Noble Dhamma, regardless of whether they have the opportunity to see the Thathagatha, the knower of the world. They do not realise this Dhamma, regardless of whether they have the opportunity to hear this Noble Dhamma, proclaimed by the Supreme Buddha or from his disciples.

Paccheka Buddha

And just as there are people who Do recover from an illness, regardless of whether they receive the proper care, there are people in this world who DO recover from this disease called samsara. They realise the Four Noble Truths regardless of whether they have the opportunity to see the Supreme Buddha through their own eyes. They realise this Noble Dhamma regardless of whether they receive the opportunity to hear this Noble Dhamma. This category of people however is rather rare. This category of people is called “Paccheka Buddha (Private Buddha). These Noble beings reach Enlightenment on their own due to their accumulated merits from their past lives. But they reach Parinibbna, without having proclaimed the Dhamma to the world. Paccheka Buddha’s arise only during ages where a Supreme Buddha or the Noble Dhamma ceases to exist.

And finally, the Supreme Buddha teachers us the third category of people.

Just as there are people who recover from an illness ONLY in the case that they receive the proper food, medicine and care, there are those people who realise the Four Noble Truths Only if they receive the opportunity to see the Thathagatha, the knower of all worlds.

They realise this Dhamma ONLY if they receive the opportunity to hear the Dhamma. If they do not get to see the Supreme Buddha, or if they do not have the opportunity to hear this Noble Dhamma, they do not realise the Four Noble Truths.

It is for this person, that our Great Teacher, the Supreme Buddha preaches the Noble Dhamma.

It is for the benefit of this Third person that our Supreme Teacher instructed his noble disciples to preach this Noble Dhamma. From this whole world, it is this Third person, who takes advantage of this extraordinary medicine and fully recovers from the dangerous disease known as samsara.

This extraordinary medicine is now available. But it is Your decision to take it and find out for yourself whether you are that Third Person?

Gilanoupama Sutta – AN-3.22-
May you always be
well and happy!
Noble friends of
Toronto

Be ready to face desirable and undesirable conditions

S.M. Wijayaratne
(Kurunegala Daily News Corr.)

It is a fact that all living beings in this world including human beings are ever struggling to seek ways and means of enjoying life free from all kinds of sorrows, pains and unpleasant physical and mental feelings. There is nobody in this world who enjoys the luxuries at all times during his or her lifetime. On the other hand, there is nobody who suffers mentally and physically during his whole lifetime. All are bound to face joys and sorrows from time to time during his or her own lifetime.

We live in an ill-balanced world. It is not rosy, nor is it totally thorny. The rose is soft, beautiful and fragrant; but the stem on which the rose flower grows is full of thorns. Because of the rose, one tolerates the thorns. However, one will not disparage the rose on account of the thorns.

Optimist

To an optimist, this world is absolutely rosy; to a pessimist, it is absolutely thorny. But to a realist, this world is neither absolutely rosy nor absolutely thorny. It abounds with both beautiful roses and prickly thorns.

Beauty

An understanding person will not be infatuated by the beauty of the rose, but will view it as it is. Knowing well the nature of thorns, he will view them as they are and will take the precaution not to be hurt.

Like the pendulum that perpetually moves from right to left, four desirable and four undesirable conditions prevail in the world. Everyone without exception must face these conditions in the course of a lifetime. These conditions are as follows:

* Gain and loss
* Honour and dishonour
* Praise and blame
* Happiness and sorrow

Businessmen, as a rule, are subject to both gain and loss. It is quite natural to be complacent when there is gain or profit. In itself there is nothing wrong. Such profits produce a certain amount of pleasure which the average man seek. Without these pleasurable moments, however temporary, life would not be worth living. In this competitive and chaotic world, it is right that people should enjoy some kind of happiness which gladdens their hearts. Such happiness, though material, is conducive to health and longevity.

Profit

The problem arises in the case of loss. Profits are accepted with smiles, but not so with the losses. The losses often lead to mental agony and sometimes suicidal tendencies arise when losses are unbearable. It is under such adverse circumstances that one should exhibit high, moral courage and maintain a proper mental equilibrium.

All of us have ups and downs while battling with life. One should be prepared for the good and the bad. Then there will be less disappointment.

In the time of the Buddha, a noble lady known as Bandula Mallika, was offering food to the Venerable Sariputta and some monks. While serving them, she received a note stating that certain misfortunes had affected her family. Without becoming upset, she calmly kept the note in her waist-pouch and served the monks as if nothing had happened. A maid who was carrying a pot of ghee to offer to the monks inadvertently slipped and broke the pot of ghee. Thinking that the lady would naturally feel sorry at the loss, Venerable Sariputta consoled her, saying that all breakable things are bound to break.

The wise lady remarked. “Bhante,” what is this trivial loss? I have just got a note stating certain misfortunes have occurred in my family. My husband and my own sons have been killed

by some conspirators. I accepted without losing my balance. I am serving you all despite the bad news.”

Such valour on the part of such a courageous lady should be highly commended.

Once, the Buddha went seeking alms in a village. Owing to the intervention of Mara, the Evil One, the Buddha did not obtain any food. When Mara questioned the Buddha rather sarcastically whether he was hungry or not, the Buddha solemnly explained the mental attitude of those who were free from impediments, and replied thus, “Ah, happily do we live, we who have no impediments.

Feeders of joy shall we be even as the gods of the Radiant Realm.”

On another occasion, the Buddha and his disciples observed the rainy period (vassa) in a village at the invitation of a Brahmin who, however, completely forgot his duty to attend to the needs of the Buddha and the Sangha. Throughout a period of three months, although Venerable Moggallana volunteered to obtain food by his psychic powers, the Buddha making no complaint, was contented with the fodder of horses offered by a horse dealer. Losses one must try to bear cheerfully with manly vigour. Unexpectedly one confronts them, very often in groups and not singly. One must face them with equanimity (Upekkha) and take it as an opportunity to cultivate that sublime virtue. The world is full of thorns and pebbles. It is impossible to remove them. But, if we have to walk in spite of such obstacles, instead of trying to remove them, which is impossible, it is advisable to wear a pair of slippers and walk harmlessly.

May all of us have courage and determination to see the Fully Awakened One by understanding and practising His noble teachings that lead us to attain the supreme bliss of Nibbana someday.

Need for consensus on Buddhist rites and ceremonies

A.R.M.T.B. Ratnayake

The Buddha hardly spoke of external rites and ceremonies which a Buddhist should perform. But today, laymen as well as Buddhist monks organise mass scale ceremonies involving offering of thousands and thousands of flowers, pahan-pooja needing gallons of coconut oil, in the name of worship of a single Buddhist statue or a sacred place. Several learned Buddhist monks like Ven. Prof. Walpola Rahula Thera, disapproved the offering of cooked food to the Buddha even after 2600 years of the Enlightened One’s Mahaparinibbana.

This year, commencing from the 2600th year of Buddhahood, which fell on the last Vesak Full-Moon day, is devoted to adaptation of what the Buddha really taught and not place importance on rites and ceremonies including various kinds of offerings, on which more attention is given by the average Buddhist, today. His beneficent and successful ministry was liberation of the people from the bonds of Samsara. The Enlightened One said, “the reality that I have reached is deep, hard to see, hard to understand, rare, beyond reasoning to be understood only by the wise.” The Middle Way is the Buddha’s criterion, to be applied to our daily life.

In effect, it is the eightfold way of life; right view, right mindedness, right speech, right action, right livelihood, right endeavour, right mindfulness and right concentration. The one that achieves these goals is a perfect Buddhist.

The common concern of the right-minded Buddhists today is that many followers place too much emphasis on rituals and ceremonies rather than on the precepts so taught by the Buddha.

Worship is worthless if one fails to do the duty by the worshipped. Therefore, doing one’s duty by the Buddha is not merely worship but in a greater sense, following his noble precepts. We know of the story where the young man named Sigala who used to worship the six cardinal points of the heavens: east, west, south, north, nadir, and zenith, which was his dying father’s last advice. The Buddha however, did not approve of it, but explained to him that the six directions were not those that he worshipped but according to the ‘noble discipline’ the six directions were: east; parents; south; teachers; west; wife and children; north; friends, relatives and neighbours; nadir; servants, workers and employees; zenith; religious men. Further, the Buddha said that ‘worship’ is not merely paying homage to one but performing one’s duty towards him. In the case of parents, they should be properly looked after in their old age; should maintain the honour of the family, and continue the family traditions.

External rites

The Buddha hardly spoke of external rites and ceremonies which a Buddhist should perform. But today, laymen as well as Buddhist monks organise mass scale ceremonies involving offering of thousands and thousands of flowers, pahan-pooja needing gallons of coconut oil, in the name of worship of a single Buddhist statue or a sacred place. Several learned Buddhist monks like Ven. Prof. Walpola Rahula Thera, disapproved the offering of cooked food to the Buddha even after 2600 years of the Enlightened One’s Mahaparinibbana. Yet, we see many Buddhists offering cooked food to Buddhist statues, even keeping a vessel of water for the statue of Buddha to wash its hands. Even a spittoon can be seen placed nearby meaninglessly. These practices are in effect misleading assumptions derived from other religions.

Throughout the Buddhist history there had not been an iota of dispute on the teachings of the Buddha, the doctrines of the Four Noble Truths, the Noble Eightfold Path, the Five Aggregates, Karma and Rebirth etc. They are fundamental to all Buddhists, Theravada or Mahayana. But today there is confusion, mainly with regard to beliefs, practices and observances followed by some Buddhists, which require the attention of our learned Sangha.

We all know that the Buddha never made any provision for the supreme leadership of the Buddhist Sangha but declared that the Dharma was the head of the order of the Sangha. However, the Buddha visualised the possible dissensions in the Sangha that would arise after the Enlightened One’s Parinirvana. The Buddha framed rules by which the conduct of the Bhikkhus could be directed on the right lines. The Sangha so constituted, worked smoothly and silently to uphold his teachings and preach the doctrine in the correct lines.

These Vinaya rules are early examples of representative self-governing institutions obtaining in India. The remarks of the Marques of Shetland, a former Viceroy of India could be recalled in this connection.

Surprise

“It is, indeed, to the Buddhist books that we have to turn for an account of the manner in which the affairs of these early examples of representative self-governing institutions were conducted. And it may come as a surprise to many to learn that the assemblies of the Buddhists in India two thousand years and more ago are to be found the rudiments of our own Parliamentary practice of the present day.”

Thus, the Sangha being a democratic body always arrived at decisions through discussion among themselves. This was the organisation which the Buddha established to counter any matter coming into practice that is contrary to his teachings. At these congregations, the most senior monk took the chair. The proceedings were opened by the president uttering the formula:

“May the honourable Sangha hear me; if the time seems fit to the Sangha, let the Sangha act. This is the motion before the Sangha.”

After the motion had been read, the proposer of it explained its purport, and only those who disapproved of it continued the debate. The president put the question whether the motion should be accepted or not. If there is no opposition after the question has been put three times, it was declared carried. Otherwise, it was put to the vote and a majority of the Sangha decided the question. However, it should be noted that no vote of the Sangha was valid which was contrary to the Dharma as revealed by the Buddha himself.

Hostility

At the beginning, the Sangha with the Buddha as its head aroused bitter hostility among the Brahmins whose authority and doctrine of sacrifice and mantram which were in vogue were replaced by the Dharma of right thought and right living. It is this Dharma of right thought and right living that the Sangha today, should restore.

During the Buddha’s time the formation of a society of lay devotees to work with the Sangha was complete. Thus the Buddha in the course of time prescribed that every lay devotee should observe the five precepts and the more advanced among them, the eight precepts and that religious discussions and discourses be held in the assemblies of the Sangha. But today the Sangha is disintegrated. They must get-together and do their duty by the lay devotees by giving them correct guidance and sermon.

So, the motion before the Sangha today is concerning the irrational practices adhered to by some Buddhists contrary to the Buddha’s doctrine of right thought and right thinking. So, at least the Maha Nayake Theras, Nayaka Theras of the various sectors, and other leading Buddhist monks should sit in assembly and decide on these issues and set out a uniform system of practices permissible under the teachings of the Buddha.

The custom of Pindapatha

- Ven Senaka

The word Pindapatha is a combination of two words “Pinda” and “Patha”. “Pinda” means “food” and “Patha” means “bowl”. Therefore, “Pindapatha” means literally “placing of food in a bowl”. There are evidence that this custom had been followed by Shramanas even in pre-Buddhist times. Therefore, it can be presumed that this was an introduction of Shramana movement and definitely not by the Buddha.

The Shramana movement arose against Brahmins, the oldest religious conflict in recorded Indian history. Brahmin was a carnal layman. He had his own livelihood but he accepted what was offered by pious people. Shramana was a totally different breed from Brahmins. He was a person who rejected the lay life totally.

Also the Buddha belonged to the Shramana movement and not only followed the Pindapatha custom but also went to develop the custom as a more disciplinary and a well organised one which he peached to be practised diligently by his disciples who were referred to as “Bhikkhus”.

The word “Bhikkhu” literally means “one who lives by Pindapatha” thus implying the specific significance for Pindapatha in Buddhism. This possibly could be the reason why the Buddha identified his disciples as “Bhikkhus”.

Custom

It has been taught as a “Vatha” which means “must”. There is no harm of accepting the alms that people bring to the temple or they provide in their houses. But what is considered as supreme is living by Pindapatha. The custom helps to develop Bhikkhu qualities like contentedness, humility whilst it also provides opportunities for the rich and the poor to gather merits.

The Pindapatha is not just begging. It’s a totally different and more a special meaningful custom. We can understand it properly only when we refer to the teaching of the Buddha on Pindapatha. They come in both Sutta and Vinaya Pitakas.

The Bhikkhu who goes on Pindapatha wears both single lined and double lined robes together. The Patta (the bowl shaped special equipment Bhikkhus use for having food) is taken by the left hand and is kept on his belly above the navel and closes with robe. He is supposed to use his right hand to keep the robe properly when walking. Then he leaves for village with gentle walk looking forward about a yoke-pole length distance.

He doesn’t differentiate between the rich and poor, between the high and the low castes and goes to all the households when going on Pindapatha. He should not consider the taste of the food or who offers which food but ought to accept whatever food offered by pious people. Being choosy on food or those who give food has been rejected by the Buddha as they are not suitable for Bhikkhus.

Bhikkhu should always go to the front door. He should stand a respectable distance from the house. He should neither enter quickly nor leave quickly.

He observes to fathom whether or not the inmates are willing to offer food and if feels that they are willing to offer he remains there and if he feels that they are reluctant to offer him alms he leaves the premises.

When receiving alms the Bhikkhu extends his Patta by both his hands towards the person offering alms. He is not supposed to look at the face of devotee, not supposed to smile or talk with the devotee and he is also not supposed to ask any particular food form the devotee. If the devotee seems to be going to offer curries also when he has offered rice the Bhikkhu remains there further and if he doesn’t seem to be like that the Bhikkhu leaves.

The Bhikkhu is permitted to accept Pindapatha only up to half of the Patta and is expected to stop the Pindapatha journey once the half way mark is reached. Greed or having too much food is not suitable for Bhikkhu.

The Bhikkhu once he receives enough food starts his journey back to the temple or his dwelling place. If he feels hungry and not enough time to get back he is permitted to have his food in a suitable place either under a tree or in a rock cave where water is available.

Crowded places

He avoids partaking in crowded places or on the streets. Water is filtered with a filtering cloth before drinking as a practice. If a filtering cloth is not available water should be filtered with a corner of robe.

If there are more than one Bhikkhu in a certain temple they all go on Pindapatha together. They go in a line one behind the other keeping a distance of 06 to 07 feet according to seniority. They need to go on the same road.

He who receives enough food goes back to the temple. Then he makes arrangements necessary to have alms. He who partakes of alms after all others cleans the alms hall. If there is food remaining it can be given to animals or beggars or any other needy if there is. Wasting or throwing of food should not be done. If some Bhikkhu has to throw away it is kept on the ground where there is no grass or if not it is kept into the water that there is no creature.

For breakfast they go on Pindapatha sometime after the sunrise. For lunch they go on Pindapatha and finish having food before mid-day. In the afternoon there is no Pindapatha or having meals in Bhikkhu life. Having food in the afternoon is considered as Vikalabhojana (untimely meal). There is reliable documentation in Buddhist texts that during the Buddha’s time Pindapatha was done once a day.

According to the rules of the Buddha Bhikkhus don’t go on Pindapatha to places where there are prostitutes and liquor bars etc. If any Bhikkhu entered such a place unknowingly he should leave the place as soon as he knows where he is.

If some people seem reluctant to offer alms and if some people are non-pious Bhikkhus should not go to such places for Pindapatha.

These are the specific guidelines set by the Buddha for his disciples on Pindapatha.

Renunciation

The great renunciation of Prince Siddartha took place on an Esala Full Moon day. That was the day he went on Pindapatha for the first time in his life. When he was ready to have the Pindapatha alms, he was nauseated by the sight of the food which was unpleasant mixture far from appetising. This has to be accepted as he was used to dine royal food in the comfort of palaces that were luxurious. He was able to suppress his repulsion for the food and that was how the Buddha had first taste of Pindapatha alms.

Later once when a leper was serving Pindapatha to the Buddha one of his rotten fingers fell into the Patta. The Buddha kept aside the rotten and had the alms.

The Buddhist history reveals an incident when the Buddha who initially was a Sakya (clan that the Buddha belonged to) opted to go on Pindapatha, when no one invited him for his morning meal, during his visit to his relations after achieving Enlightenment. King Suddhodana, the Buddha’s father queried as to why he decided to insult Sakya clan.

The Buddha’s response to his father was very clear. He like the previous Buddha was no more a Sakya but a Buddha in clan following the same custom followed by his predecessors.

There was a poor old woman in Sawatti city and she used to serve a spoonful of rice to Ven. Kumara Kassapa Thera every day. He was very similar to the Buddha in looks. Once The Buddha arrived at this house and the woman thought that he should be Ven. Kumara Kassapa Thera and served the spoonful of rice to the Buddha. After a moment Ven. Kumara Kassapa Thera arrived. Then the woman realised that what had happened and followed the Buddha asking the spoonful of rice back. The Buddha allowed her and she took it back and served to Ven. Kumara Kassapa Thera. He was shocked by the incident and after that he never lived until his passing away in a place where there was the Buddha close by.

Robert Knox

The Englishman called Robert Knox who was under the custody of the Sinhalese King in the Kandyan kingdom has made a description on this custom in his book A historical Relation of the Island Ceylon. ”There is a marvellous kind of beggars in Ceylon. They are bald headed and wear the same kind of dress. They go on begging food from house to house with a round bowl in their hands. The most marvellous thing is that the people give them the most precious food they have and lastly worship also.”

How interesting it could be to a person who knows nothing about this custom.

Even today in Theravada Buddhist countries including Sri Lanka, this custom is considered as a great merit by both laymen and Bhikkhus. But it is rare now as Bhikkhus get enough alms at the temple. Anyway, today there are so many differences in this custom country wise, region wise, sect wise and congregation wise etc. Usually, today Pindapatha journeys are organised to commemorate ceremonial occasion.

Especially we will be able to see so many Pindapatha journeys for the coming Buddhist Era 2600. During the Buddha’s time the custom was not a ceremonial act but now we see it like that. It is not the same in every Buddhist institution. They have their own customs and rules. Some wear the robe closing both shoulders but some close only one shoulder. Some wear only single lined robe and some wear both single and double lined robes. Some follow it in the identical way whilst some have their own ways. Anyway we can be happy that there is this great, meaningful custom still among Buddhist countries, particularly in Sri Lanka.

Be ready to face desirable and undesirable conditions

S.M. Wijayaratne
(Kurunegala Daily News Corr.)

It is a fact that all living beings in this world including human beings are ever struggling to seek ways and means of enjoying life free from all kinds of sorrows, pains and unpleasant physical and mental feelings. There is nobody in this world who enjoys the luxuries at all times during his or her lifetime. On the other hand, there is nobody who suffers mentally and physically during his whole lifetime. All are bound to face joys and sorrows from time to time during his or her own lifetime.

We live in an ill-balanced world. It is not rosy, nor is it totally thorny. The rose is soft, beautiful and fragrant; but the stem on which the rose flower grows is full of thorns. Because of the rose, one tolerates the thorns. However, one will not disparage the rose on account of the thorns.

Optimist

To an optimist, this world is absolutely rosy; to a pessimist, it is absolutely thorny. But to a realist, this world is neither absolutely rosy nor absolutely thorny. It abounds with both beautiful roses and prickly thorns.

Beauty

An understanding person will not be infatuated by the beauty of the rose, but will view it as it is. Knowing well the nature of thorns, he will view them as they are and will take the precaution not to be hurt.

Like the pendulum that perpetually moves from right to left, four desirable and four undesirable conditions prevail in the world. Everyone without exception must face these conditions in the course of a lifetime. These conditions are as follows:

* Gain and loss
* Honour and dishonour
* Praise and blame
* Happiness and sorrow

Businessmen, as a rule, are subject to both gain and loss. It is quite natural to be complacent when there is gain or profit. In itself there is nothing wrong. Such profits produce a certain amount of pleasure which the average man seek. Without these pleasurable moments, however temporary, life would not be worth living. In this competitive and chaotic world, it is right that people should enjoy some kind of happiness which gladdens their hearts. Such happiness, though material, is conducive to health and longevity.

Profit

The problem arises in the case of loss. Profits are accepted with smiles, but not so with the losses. The losses often lead to mental agony and sometimes suicidal tendencies arise when losses are unbearable. It is under such adverse circumstances that one should exhibit high, moral courage and maintain a proper mental equilibrium.

All of us have ups and downs while battling with life. One should be prepared for the good and the bad. Then there will be less disappointment.

In the time of the Buddha, a noble lady known as Bandula Mallika, was offering food to the Venerable Sariputta and some monks. While serving them, she received a note stating that certain misfortunes had affected her family. Without becoming upset, she calmly kept the note in her waist-pouch and served the monks as if nothing had happened. A maid who was carrying a pot of ghee to offer to the monks inadvertently slipped and broke the pot of ghee. Thinking that the lady would naturally feel sorry at the loss, Venerable Sariputta consoled her, saying that all breakable things are bound to break.

The wise lady remarked. “Bhante,” what is this trivial loss? I have just got a note stating certain misfortunes have occurred in my family. My husband and my own sons have been killed

by some conspirators. I accepted without losing my balance. I am serving you all despite the bad news.”

Such valour on the part of such a courageous lady should be highly commended.

Once, the Buddha went seeking alms in a village. Owing to the intervention of Mara, the Evil One, the Buddha did not obtain any food. When Mara questioned the Buddha rather sarcastically whether he was hungry or not, the Buddha solemnly explained the mental attitude of those who were free from impediments, and replied thus, “Ah, happily do we live, we who have no impediments.

Feeders of joy shall we be even as the gods of the Radiant Realm.”

On another occasion, the Buddha and his disciples observed the rainy period (vassa) in a village at the invitation of a Brahmin who, however, completely forgot his duty to attend to the needs of the Buddha and the Sangha. Throughout a period of three months, although Venerable Moggallana volunteered to obtain food by his psychic powers, the Buddha making no complaint, was contented with the fodder of horses offered by a horse dealer. Losses one must try to bear cheerfully with manly vigour. Unexpectedly one confronts them, very often in groups and not singly. One must face them with equanimity (Upekkha) and take it as an opportunity to cultivate that sublime virtue. The world is full of thorns and pebbles. It is impossible to remove them. But, if we have to walk in spite of such obstacles, instead of trying to remove them, which is impossible, it is advisable to wear a pair of slippers and walk harmlessly.

May all of us have courage and determination to see the Fully Awakened One by understanding and practising His noble teachings that lead us to attain the supreme bliss of Nibbana someday.

Need for consensus on Buddhist rites and ceremonies

A.R.M.T.B. Ratnayake

The Buddha hardly spoke of external rites and ceremonies which a Buddhist should perform. But today, laymen as well as Buddhist monks organise mass scale ceremonies involving offering of thousands and thousands of flowers, pahan-pooja needing gallons of coconut oil, in the name of worship of a single Buddhist statue or a sacred place. Several learned Buddhist monks like Ven. Prof. Walpola Rahula Thera, disapproved the offering of cooked food to the Buddha even after 2600 years of the Enlightened One’s Mahaparinibbana.

This year, commencing from the 2600th year of Buddhahood, which fell on the last Vesak Full-Moon day, is devoted to adaptation of what the Buddha really taught and not place importance on rites and ceremonies including various kinds of offerings, on which more attention is given by the average Buddhist, today. His beneficent and successful ministry was liberation of the people from the bonds of Samsara. The Enlightened One said, “the reality that I have reached is deep, hard to see, hard to understand, rare, beyond reasoning to be understood only by the wise.” The Middle Way is the Buddha’s criterion, to be applied to our daily life.

In effect, it is the eightfold way of life; right view, right mindedness, right speech, right action, right livelihood, right endeavour, right mindfulness and right concentration. The one that achieves these goals is a perfect Buddhist.

The common concern of the right-minded Buddhists today is that many followers place too much emphasis on rituals and ceremonies rather than on the precepts so taught by the Buddha.

Worship is worthless if one fails to do the duty by the worshipped. Therefore, doing one’s duty by the Buddha is not merely worship but in a greater sense, following his noble precepts. We know of the story where the young man named Sigala who used to worship the six cardinal points of the heavens: east, west, south, north, nadir, and zenith, which was his dying father’s last advice. The Buddha however, did not approve of it, but explained to him that the six directions were not those that he worshipped but according to the ‘noble discipline’ the six directions were: east; parents; south; teachers; west; wife and children; north; friends, relatives and neighbours; nadir; servants, workers and employees; zenith; religious men. Further, the Buddha said that ‘worship’ is not merely paying homage to one but performing one’s duty towards him. In the case of parents, they should be properly looked after in their old age; should maintain the honour of the family, and continue the family traditions.

External rites

The Buddha hardly spoke of external rites and ceremonies which a Buddhist should perform. But today, laymen as well as Buddhist monks organise mass scale ceremonies involving offering of thousands and thousands of flowers, pahan-pooja needing gallons of coconut oil, in the name of worship of a single Buddhist statue or a sacred place. Several learned Buddhist monks like Ven. Prof. Walpola Rahula Thera, disapproved the offering of cooked food to the Buddha even after 2600 years of the Enlightened One’s Mahaparinibbana. Yet, we see many Buddhists offering cooked food to Buddhist statues, even keeping a vessel of water for the statue of Buddha to wash its hands. Even a spittoon can be seen placed nearby meaninglessly. These practices are in effect misleading assumptions derived from other religions.

Throughout the Buddhist history there had not been an iota of dispute on the teachings of the Buddha, the doctrines of the Four Noble Truths, the Noble Eightfold Path, the Five Aggregates, Karma and Rebirth etc. They are fundamental to all Buddhists, Theravada or Mahayana. But today there is confusion, mainly with regard to beliefs, practices and observances followed by some Buddhists, which require the attention of our learned Sangha.

We all know that the Buddha never made any provision for the supreme leadership of the Buddhist Sangha but declared that the Dharma was the head of the order of the Sangha. However, the Buddha visualised the possible dissensions in the Sangha that would arise after the Enlightened One’s Parinirvana. The Buddha framed rules by which the conduct of the Bhikkhus could be directed on the right lines. The Sangha so constituted, worked smoothly and silently to uphold his teachings and preach the doctrine in the correct lines.

These Vinaya rules are early examples of representative self-governing institutions obtaining in India. The remarks of the Marques of Shetland, a former Viceroy of India could be recalled in this connection.

Surprise

“It is, indeed, to the Buddhist books that we have to turn for an account of the manner in which the affairs of these early examples of representative self-governing institutions were conducted. And it may come as a surprise to many to learn that the assemblies of the Buddhists in India two thousand years and more ago are to be found the rudiments of our own Parliamentary practice of the present day.”

Thus, the Sangha being a democratic body always arrived at decisions through discussion among themselves. This was the organisation which the Buddha established to counter any matter coming into practice that is contrary to his teachings. At these congregations, the most senior monk took the chair. The proceedings were opened by the president uttering the formula:

“May the honourable Sangha hear me; if the time seems fit to the Sangha, let the Sangha act. This is the motion before the Sangha.”

After the motion had been read, the proposer of it explained its purport, and only those who disapproved of it continued the debate. The president put the question whether the motion should be accepted or not. If there is no opposition after the question has been put three times, it was declared carried. Otherwise, it was put to the vote and a majority of the Sangha decided the question. However, it should be noted that no vote of the Sangha was valid which was contrary to the Dharma as revealed by the Buddha himself.

Hostility

At the beginning, the Sangha with the Buddha as its head aroused bitter hostility among the Brahmins whose authority and doctrine of sacrifice and mantram which were in vogue were replaced by the Dharma of right thought and right living. It is this Dharma of right thought and right living that the Sangha today, should restore.

During the Buddha’s time the formation of a society of lay devotees to work with the Sangha was complete. Thus the Buddha in the course of time prescribed that every lay devotee should observe the five precepts and the more advanced among them, the eight precepts and that religious discussions and discourses be held in the assemblies of the Sangha. But today the Sangha is disintegrated. They must get-together and do their duty by the lay devotees by giving them correct guidance and sermon.

So, the motion before the Sangha today is concerning the irrational practices adhered to by some Buddhists contrary to the Buddha’s doctrine of right thought and right thinking. So, at least the Maha Nayake Theras, Nayaka Theras of the various sectors, and other leading Buddhist monks should sit in assembly and decide on these issues and set out a uniform system of practices permissible under the teachings of the Buddha.

The custom of Pindapatha

- Ven Senaka

The word Pindapatha is a combination of two words “Pinda” and “Patha”. “Pinda” means “food” and “Patha” means “bowl”. Therefore, “Pindapatha” means literally “placing of food in a bowl”. There are evidence that this custom had been followed by Shramanas even in pre-Buddhist times. Therefore, it can be presumed that this was an introduction of Shramana movement and definitely not by the Buddha.

The Shramana movement arose against Brahmins, the oldest religious conflict in recorded Indian history. Brahmin was a carnal layman. He had his own livelihood but he accepted what was offered by pious people. Shramana was a totally different breed from Brahmins. He was a person who rejected the lay life totally.

Also the Buddha belonged to the Shramana movement and not only followed the Pindapatha custom but also went to develop the custom as a more disciplinary and a well organised one which he peached to be practised diligently by his disciples who were referred to as “Bhikkhus”.

The word “Bhikkhu” literally means “one who lives by Pindapatha” thus implying the specific significance for Pindapatha in Buddhism. This possibly could be the reason why the Buddha identified his disciples as “Bhikkhus”.

Custom

It has been taught as a “Vatha” which means “must”. There is no harm of accepting the alms that people bring to the temple or they provide in their houses. But what is considered as supreme is living by Pindapatha. The custom helps to develop Bhikkhu qualities like contentedness, humility whilst it also provides opportunities for the rich and the poor to gather merits.

The Pindapatha is not just begging. It’s a totally different and more a special meaningful custom. We can understand it properly only when we refer to the teaching of the Buddha on Pindapatha. They come in both Sutta and Vinaya Pitakas.

The Bhikkhu who goes on Pindapatha wears both single lined and double lined robes together. The Patta (the bowl shaped special equipment Bhikkhus use for having food) is taken by the left hand and is kept on his belly above the navel and closes with robe. He is supposed to use his right hand to keep the robe properly when walking. Then he leaves for village with gentle walk looking forward about a yoke-pole length distance.

He doesn’t differentiate between the rich and poor, between the high and the low castes and goes to all the households when going on Pindapatha. He should not consider the taste of the food or who offers which food but ought to accept whatever food offered by pious people. Being choosy on food or those who give food has been rejected by the Buddha as they are not suitable for Bhikkhus.

Bhikkhu should always go to the front door. He should stand a respectable distance from the house. He should neither enter quickly nor leave quickly.

He observes to fathom whether or not the inmates are willing to offer food and if feels that they are willing to offer he remains there and if he feels that they are reluctant to offer him alms he leaves the premises.

When receiving alms the Bhikkhu extends his Patta by both his hands towards the person offering alms. He is not supposed to look at the face of devotee, not supposed to smile or talk with the devotee and he is also not supposed to ask any particular food form the devotee. If the devotee seems to be going to offer curries also when he has offered rice the Bhikkhu remains there further and if he doesn’t seem to be like that the Bhikkhu leaves.

The Bhikkhu is permitted to accept Pindapatha only up to half of the Patta and is expected to stop the Pindapatha journey once the half way mark is reached. Greed or having too much food is not suitable for Bhikkhu.

The Bhikkhu once he receives enough food starts his journey back to the temple or his dwelling place. If he feels hungry and not enough time to get back he is permitted to have his food in a suitable place either under a tree or in a rock cave where water is available.

Crowded places

He avoids partaking in crowded places or on the streets. Water is filtered with a filtering cloth before drinking as a practice. If a filtering cloth is not available water should be filtered with a corner of robe.

If there are more than one Bhikkhu in a certain temple they all go on Pindapatha together. They go in a line one behind the other keeping a distance of 06 to 07 feet according to seniority. They need to go on the same road.

He who receives enough food goes back to the temple. Then he makes arrangements necessary to have alms. He who partakes of alms after all others cleans the alms hall. If there is food remaining it can be given to animals or beggars or any other needy if there is. Wasting or throwing of food should not be done. If some Bhikkhu has to throw away it is kept on the ground where there is no grass or if not it is kept into the water that there is no creature.

For breakfast they go on Pindapatha sometime after the sunrise. For lunch they go on Pindapatha and finish having food before mid-day. In the afternoon there is no Pindapatha or having meals in Bhikkhu life. Having food in the afternoon is considered as Vikalabhojana (untimely meal). There is reliable documentation in Buddhist texts that during the Buddha’s time Pindapatha was done once a day.

According to the rules of the Buddha Bhikkhus don’t go on Pindapatha to places where there are prostitutes and liquor bars etc. If any Bhikkhu entered such a place unknowingly he should leave the place as soon as he knows where he is.

If some people seem reluctant to offer alms and if some people are non-pious Bhikkhus should not go to such places for Pindapatha.

These are the specific guidelines set by the Buddha for his disciples on Pindapatha.

Renunciation

The great renunciation of Prince Siddartha took place on an Esala Full Moon day. That was the day he went on Pindapatha for the first time in his life. When he was ready to have the Pindapatha alms, he was nauseated by the sight of the food which was unpleasant mixture far from appetising. This has to be accepted as he was used to dine royal food in the comfort of palaces that were luxurious. He was able to suppress his repulsion for the food and that was how the Buddha had first taste of Pindapatha alms.

Later once when a leper was serving Pindapatha to the Buddha one of his rotten fingers fell into the Patta. The Buddha kept aside the rotten and had the alms.

The Buddhist history reveals an incident when the Buddha who initially was a Sakya (clan that the Buddha belonged to) opted to go on Pindapatha, when no one invited him for his morning meal, during his visit to his relations after achieving Enlightenment. King Suddhodana, the Buddha’s father queried as to why he decided to insult Sakya clan.

The Buddha’s response to his father was very clear. He like the previous Buddha was no more a Sakya but a Buddha in clan following the same custom followed by his predecessors.

There was a poor old woman in Sawatti city and she used to serve a spoonful of rice to Ven. Kumara Kassapa Thera every day. He was very similar to the Buddha in looks. Once The Buddha arrived at this house and the woman thought that he should be Ven. Kumara Kassapa Thera and served the spoonful of rice to the Buddha. After a moment Ven. Kumara Kassapa Thera arrived. Then the woman realised that what had happened and followed the Buddha asking the spoonful of rice back. The Buddha allowed her and she took it back and served to Ven. Kumara Kassapa Thera. He was shocked by the incident and after that he never lived until his passing away in a place where there was the Buddha close by.

Robert Knox

The Englishman called Robert Knox who was under the custody of the Sinhalese King in the Kandyan kingdom has made a description on this custom in his book A historical Relation of the Island Ceylon. ”There is a marvellous kind of beggars in Ceylon. They are bald headed and wear the same kind of dress. They go on begging food from house to house with a round bowl in their hands. The most marvellous thing is that the people give them the most precious food they have and lastly worship also.”

How interesting it could be to a person who knows nothing about this custom.

Even today in Theravada Buddhist countries including Sri Lanka, this custom is considered as a great merit by both laymen and Bhikkhus. But it is rare now as Bhikkhus get enough alms at the temple. Anyway, today there are so many differences in this custom country wise, region wise, sect wise and congregation wise etc. Usually, today Pindapatha journeys are organised to commemorate ceremonial occasion.

Especially we will be able to see so many Pindapatha journeys for the coming Buddhist Era 2600. During the Buddha’s time the custom was not a ceremonial act but now we see it like that. It is not the same in every Buddhist institution. They have their own customs and rules. Some wear the robe closing both shoulders but some close only one shoulder. Some wear only single lined robe and some wear both single and double lined robes. Some follow it in the identical way whilst some have their own ways. Anyway we can be happy that there is this great, meaningful custom still among Buddhist countries, particularly in Sri Lanka.